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PendidikanBekam.com - Complaints excruciating joint pain and muscle due to rheumatic diseases is very disturbing. But do not just rely on pain medication to get rid of the complaint. Soaking in salt water could actually help.

In contrast to conventional drugs that are sometimes side effects, soak in salt water has no side effects. Salt water is known to reduce the effects of inflammation on the joints so that the pain is reduced.

Conclusions are presented by researchers from the University of Manchester, UK. They discover how the expansion of the body's cells to control inflammation, the immune system response to injury or infection.

In experiments with mice in the laboratory, it is known that mice injected brine in the area of ​​inflammation, swelling reduced after water from the cells inflate it sucked again.

Vincent Compan, researchers from the University of Manchester said in the body cells of arthritis patients undergo development, but salt water can reduce it by way of drying.

Salt water works the same way, whether it is injected into the body or absorbed through the skin after bathing or dipping bandages patients into salt water. This could explain why patients with rheumatoid a soak in the hot mountain experience reduced pain symptoms.

"We found a hypotonic fluid or low salt content, just activate inflammation on the molecular level," said Dr.Pablo Pelegrin, one of the researchers.

He added that the use of osmoterapi (dehydration) with hypertonic fluids or high salt can help in governance inflammatory diseases of the joints, such as rheumatoid arthritis. Moreover, until now there is no medicine that can cure rheumatoid arthritis are autoimmune diseases included in it.

Said Shaykh Abdul Muhsin al-Abbad - in Sharh Sunan Abi Dawudnya 23/391: "The purpose of khobits in the hadith is bad / vile / dirty as the verse" and do not choose the bad ones and then you spend them "(Qur'an Al-Baqaroh 267). That is bad / vile / dirty. And khobits meaning not unlawful. "

Fourth Hadith:

In Saheeh Muslim hadith similar to the hadith mentioned above, lafazh namely:

From Abu Hurairah, the Messenger of sallallaahu 'alaihi wa sallam, he said: "Including the illicit business is the wage of the worker cupping" [Narrated by Ath-Thahawi in abstruse Sharh al-Atsar no. 4661; Shohih See Subulus Greetings 2/115].

Imam As-Salam Subululus Son'ani in 2/115 says: "Sukht there is the absence of goodness."

"From Ibn Muhayyishoh, from his father (Muhayyishoh) radliyallaahu 'anhuma:" Praise be to Allaah he never asked for permission to the Prophet sallallaahu' alaihi wa sallam to hire carpenters bruise. But he forbade it. He continued to plead and ask for permission to him, until he shallallahu'alaihi yours respectfully said to him: 'wages should be given to eat camel and a slave "(Hadith narrated by Imam Shafi'i in Musnadnya 2/166, Abu Dawud no. 3422, Ahmad 5/436, At-Tirmidhi no. 1277, Ibn Majah no. 2166, and the others: Saheeh)

"From the Companions Anas bin Malik radhiallahu'anhu, bahwasannya he was asked about worker wages bruise, so he said," The Messenger Shallallahu'alaihi yours respectfully have berbekam pembekamnya is Abu Thayiba, and after that the Prophet Shallallahu'alaihi yours respectfully gave him two sho 'of food, and he shallallahu'alaihi yours respectfully dialogue with employers Abu Thoyiba that alleviated tax / deposit mandatory (which charged the employer to Abu Thoyiba every day), then Shallallahu'alaihi wassallam Prophet said: "Verily, the best of both what you are seeing with the berbekam / hijamah and qusthul bahri (root dry like earth peg shape and bitter taste and the powder can be made useful for sore throat, hot, lung and others.) "(Narrated by Al-Bukhari, no. 5696 and Muslim no. 1577 (62) Saheeh)

In the Book of Fathul Bari Sharh Saheeh al-Bukhari, 4/459, al-Hafiz Ibn Hajar al-Asqalani describes the differences of opinion among the scholars. It's also contained in the book Nailul Author - (Verification 10/423-424 Shaykh Subhi Hassan Hallaq), Imam ash Syaukani made clear that the scholars differ about the bruise worker wages in response to the hadiths about the ban and bolehnya taking wages.

These differences in short are as follows:

Mengharamkannya. This is the opinion of some experts who use the argument of hadith hadith of Abu Hurairah - first hadith prohibition on wage worker bruise.

Opinion mengharamkannya was rejected by the hadith seventh to tenth because it has authentic history Shallallahu'alaihi yours respectfully bahwasannya Prophet never given to worker wages bruise.

Jumhur scholars have argued artisan businesses intervention was lawful to bring texts to ban tanzih makruh rather than prohibition.

According to the Hadith Anas (number 7 and 12) and Ibn Abbas (number 10). That's because it Hijamah needed by the Muslims when it is needed, but the wages of cupping is something contemptible / dirty. This is also corroborated by the Hadith that encourages Muhayyisah wages of cupping is used to feed livestock and slaves. If the ban was meant prohibition undoubtedly yours respectfully Shallallahu'alaihi Prophet did not order to feed off something unlawful to livestock and slaves.

There is also an opinion that the prohibition of taking wages from cupping practice law has been mansukh (deleted).

It is the opinion of Ath-Thahawiy (See Sharh Ma'anil Atsaar 4/131). At-Thahawi think that the possibility of the ban was legal origin is haram then removed and turned into permissible. While naskh pengapusnya can not be fixed simply by the possibility without a clear proposition about which comes first hadith and hadith which came later (See Fathul Bari 4/459). In addition, the opinion above also only be acceptable if the merger is not possible. While in this case, the merger is still very possible.

Ibn Arabi (See Aridhotul Ahwadzy 5/276-277) menjamak / merge hadith prohibition and wages bolehnya cupping cupping condition when builders put up a certain rate, then the effort is not justified. But if not, then it is justified. Ibn al-Arabi's opinion is an opinion that can be taken into account to incorporate the hadith prohibition and wages bolehnya bruise.

Of the five that opinion, the opinion is the opinion of most rajih jumhur (bringing the ban on the meaning tanzih makruh) (See Nailul X/424 Author)

"Some scholars of the Companions of the Prophet sallallaahu 'alaihi wa sallam and other than providing relief in terms of worker wages bruise. And that is the opinion of Ash-Syaafi'iy "[Sunan al-Tirmidhi Look after hadith no. 1278].

In the Hadith there are arguments bolehnya income / wages of the practice of cupping, although not good for people who are free to take wage practice of cupping but contains no prohibition, because the Prophet Shallallahu'alaihi wassallam reward and do not forbid to Abu pembekamnya Thoyiba to eat it. And the mention of "Khobits" (gross) wage bruise is as mention of garlic and onions as "Khobitsaini" (two dirt) and it does not require that both as a consequence of illicit goods. (See Zaadul Maad 4/63)

Amid widespread phenomenon, namely the practice of medicine sunnah berbekam many clothed with the desire to hang livelihood solely from wages bruise, no harm but do not burden the patient or the person we bruise. , and usually with reckless capital and knowledge, fit-fit 's many of our brothers opened cupping practices with regard reproach from the hadiths that shohih above.Cupping was indeed destined to every Muslim, but not every Muslim is encouraged to become pembekam, it can be seen from the many hadiths of the Prophet Shallallahu'alaihi Majesty yours respectfully, only the name of Abu Toyibah pembekam alone is regarded as the Prophet, even if it was easy and recommended cupping to the Companions of the Prophet radhiallahu'anhum certainly be a lot of mention of the Prophet Shallallahu'alaihi pembekam yours respectfully apart from Abu Toyibah. Because not every person without sufficient knowledge can be pembekam.

Thus, from the point of Cupping Therapists Association of Indonesia based on a collection of hadith and the opinions of the scholars at the top and look berbgai sources, wages that cupping can say haram, makruh to say, even to say halal.

Haram if the burden of others, makruh if it is used as a commercial farm and halal if equal - equally give blessing (pembekam and that bruise)

But of all that any practitioner can infer some traditions bruise on wages bruise above, our advice from the Association of Indonesian Cupping Therapist, allowed the wages in the cupping but not to incriminate pasein, let alone the facilities we provide are mediocre.

Because of the required capital in practice cupping pemebekamannya, if that bruise does not pay to the cupping, the same troublesome mudhorotnya the cupping.

In the world of medicine such as health clinics and even a few rules even in the form of ISO standardization that makes the operation of the clinic should be in accordance with the applicable rules. So when all is according to standard clinical cupping and health facilities and kestrelilan high, it is natural to ask if they are a bit pricey considering the rate of operational and equipment costs are high, but there is clinical facilities and standardization mediocre and almost standardized, can cheap even pegged.

So we just stayed wisdom, both pembekam and berbekam want to choose which one they like and are interested in, do not let happen, when after dibekam, shock patients with a given reference price practice of cupping with the advantages that we have.

Hopefully this can be input, if there are things that are less agreed upon, let us together find the best solutions for the benefit of the people and the mission of treatment sunna of the Prophet. Do not get because some penafisran hadiths that have not hit on the current situation of our mission to sunna treatment Apostle "Cupping".